ad Euagrium Melchisedech offered not bloudie victims but dedicated the Sacrament of Christ in bread and wine simple and pure sacrifice Idem Quest in Gen. c. 14 Our mysterie is signified in the word of order not by Aaron in imolating brute victims but in offering bread and wine that is the bodie and bloud of our Lord Iesus Idem in c. 26. Matthei Melchisedech the Priest of God most hiegh by offering bread and wine prefigured the Mysterie of the Eucharist S. Chrisostom ho. 35. in Gen. Seeing the figure thinck also I pray thee of the veritie ho. 36 After that Melchisedec king of Salem brought bread and wine for he was Priest of God most hiegh Abraham receiued his oblations S. Augustin Epist 95. Melchisedech bringing forth the sacrament or mysterie of our Lords table knew how to figurate his eternal ptiesthood Idem li. 16. c 22 ciuit There first appeared that sacrifice which is now offered to God by Christians in the whole world Idem li. 17. c. 17. li. 18. c. 35. and vpon the Psalme 109. li. 1. contra aduers Leg. prophet c. 20. Ser. 4. de Sanctis Innocentibus But it is bootles or nedles to cite more places or more authors for whosoeuer wil not submit their iudgements to these would not it is like beleue if their owne maisters should rise agane and warne them lest they be damned for their incredulitie 19. Blessed him Caluin in cap. 7. v. 9. Heb Musculus locis com c. de Missa Papist and some other Protestants to auoid the connexion of Melchisedechs Priesthood and bringing foâ—th of bread and wine wil nedes haue these wordes He vvas a Priest referred only to that which foloweth he blessed Abraham And some English translaters for this purpose haue corrupted the text by changing And into Therfore saying thus And he vvas a Priest of the most hiegh God therfore he blessed him which is also a false glosse For Melchisedech did not blesse Abram because he was a Priest for Abram was also a Priest but because he was a greater Priest then Abram which S. Paul vrgeth saying VVithout al contradiction that vvhich is lesse is blessed of the better concluding therupon that Melchisedech was greatter then Abraham Agane other Superiors that are not Priests may blesse their inferiors As Iosue and Salomon blessed the people and parents blesse their children 20. Gaue tithâ—s This is an other prerogatiue of Melchisedec that Abram payed tithes to him which S. Paul likwise explicateth Heb. 7. and proueth therby that Christs Priesthood is greatter then the Leuitical Moreouer this paying of tithes by Abraham sheweth the antiquitie of this tradition being practised in Abrahams time that the spiritual Superiors receiued tithes of their inferiors CHAP. XV. Abram doubting and lamenting that he should haue no childe God promiseth him much issue 6. who beleuing is iustified 9. offereth Sacrifice prescribed by God 13. and is forwarned that his seede shal be in strange land 400. yeares 14. shal be deliuered from seruitude 18. and possesse Chanaan VVHEN these things therfore were done the word of our Lord was made to Abram by a vision saying Feare not Abram I am thy protector thy reward exceding great †And Abram said Lord God what wilt thou geue me I shal goe without children and the sonne of the stuard of my house is this Damascus Eliezer †And Abram added But to me thou hast not geuen seede and loe my seruant borne in my house shal be myn heire †And immediatly the word of our Lord came to him saying He shal not be thy heyre but he that shal come out of thy wombe him shalt thou haue thin heire †And he brought him forth abroad and said to him Looke vp to heauen and number the starres if thou canst And he said to him So shal thy seed be †Abram “ beleued God and it was reputed to him vnto iustice †And he said to him I am the Lord that brought thee out from Vr of the Chaldees for to giue thee this land and that thou mightest possesse it †But he said Lord God how may I know that I shal possesse it †And our Lord answered and said Take me a cowe of three yeares old and a shee goat of three yeares and a ramme of three yeares a turtle also and a pigeon †Who taking al these diuided them by the mydes and laid ech two peeces arowe one against the other but the birdes he diuided not †And the foules lighted vpon the carcasses and Abram droue them away †And when the sunne was setting a deepe sleepe fel vpon Abram and a great and darkesome horrour inuaded him †And it was said vnto him Know and foreknow know that a pilgrime shal thy seede be in a land not their owne and they shal bring them vnder bondage and afflict them foure hundred yeares †But the nation whom they shal serue I wil iudge and after this they shal goe forth with great substance †And thou shalt goe to thy fathers in peace buried in a good old age †But in the fourth generation they shal returne hither for as yet the iniquities of the Amorrheanes are not at the ful vntil this present time †Therfore when the sunne was set there arose a darke mist and there appeared a fornace smoking and a flake of fire passing betwene those diuisions †That day God made a couenant with Abram saying To thy seede wil I geue this land from the riuer of Aegypt euen to the great riuer Euphrates †the Cineans Cenezites the Cedmonites †and the Hethits and the Pherezits the Raphaims also †and the Amorreans the Cananites and the Gargasites and the Iebusites ANNOTATIONS CHAP. XV. 6. Beleued God S. Hilarie li. 9. de Trin and S. Ambrose li. 1. de Abraham c. 3 by this exaÌ„mple teach vs what maner of faith is reputed to iustice to wit such a faith as without tergiuersation or requiring of proofe or reason doth simply beleue that which God once saith because he is omnipotent how farsoeuer the thing that is said surmounteth our vnderstanding For so heroical was the act of Abrahams faith promptly beleuing Gods word in a matter most hard to his former conceipt that for the same he receiued singular prayse and for the like afterwards was called The father of mamenation c. 17. v. 5 and by S. Paul The father of al that beleue Ro. 4. v. 11 where the Apostle teacheth that Abraham had no iustice nor estimation of iustice before God vntil he beleued in Christ v. 18. 19 20 because al workes before that faith are insufficient Neyther was this a sole faith but had other necessarie vertues of hope and charitie humilite reuerence obedience the like ioyned with it wherfore S. Iames testifieth that Abraham was iustified by workes that is by workes folowing faith not going before faith For Faith saith he
if it haue not workes is dead in it self c. 2. v. 17 And by workes Abrahams faith was consummat v 22. And concludeth thus Do yee see that by workes a man is iustified and not by faith only v. 24. CHAP. XVI Sarai geueth her handmaid Agar as a wife to Abram 4. who conceiuing despiseth her mystresse is therfore afflicted flyeth away 7. But is warned by an Angel to returne and humble herselfe 15. which she doth and beareth Ismael SARAI therfore the wife of Abram had brought forth no children but hauing an handmaid an Aegyptian named Agar †she said to her husband Behold our Lord hath closed me that I might not beare Goe in vnto my handmaid if happely of her at the least I may haue children And when he agreed to her in this request †she toke Agar the Aegyptian her handmaid tenne yeares after that they first dwelled in the land of Chanaan and gaue her vnto her husband “ to wife †Who did companie with her but she perceauing that she was with childe despised her mistresse †And Sarai said to Abram Thou doest vniustly against me I gaue my handmaid into thy bosome who perceauing herself to be with child despiseth me Our Lord iudge betwen me and thee †To whom Abram making answere Behold saith he thy hādmaid is in thine owne hand vse her as it pleaseth thee When Sarai therfore did afflict her she ranne away †And an angel of our Lord hauing found her beside a fountaine of water in the wildernesse which is in the way to Sur in the desert †he said to her Agar the handmaid of Sarai whence comest thou and whither goest thou who answered From the face of Sarai my mistresse doe I flye †And the angel of our Lord said to her Returne to thy mistresse and humble thy selfe vnder her hand †And again Multiplying sayth he wil I multiplie thy seed and it shal not be numbred for the multitude therof †And againe after that Behold saith he thou art with child and thou shalt bring forth a sonne and thou shalt cal his name Ismael because the Lord hath heard thin affliction †He shal be a wild man his hand shal be against al men and al mens hands against him and ouer against al his bretheren shal he pitch his tents †And she called the name of our Lord that spake vnto her Thou the God which hast sene me For she said verily here haue I sene the backe partes of him that hath sene me †Therfore she called that wel the Wel of him that liueth and seeth me The same is betwen Cadesse and Barad †And Agar brought forth a sonne to Abram who called his name Ismael †Eightie and sixe yeares old was Abram when Agar brought him forth Ismael ANNOTATIONS CHAP. XVI 3. To vvife The Manichees did calumniat holie Abraham and other Patriarches triarches for hauing manie wiues condemning them of incontinencie and adulterie for the same Luther in the contrarie extreme held it not vnlawful but indifferent now in the law of grace for a man to haue more wiues then one at once And some English Protestants hold that for adulterie the innocent partie may marie an other the first liuing But the Catholique doctrin distinguishing times and causes sheweth how pluralitie of wiues was lawful sometimes and at other times especially since Christ altogether vnlawful and vndispensable The summe of which veritie is this By the first institution of Mariage in the state of innocencie and law of nature and by the law of Christ it is vnlawful for anie man to haue more wiues and for anie woman to haue more husbands then one In the one part of which Law notwithstanding God sometimes dispensed For there be two kindes of preceptes pertaining to the law of nature One sorte are as first principles of the law of nature in which God neuer dispēseth much lesse anie man As that one woman may not haue more husbands then one because the same would rather hinder procreation and so were directly against the fruict of mariage The other sorte are as conclusions drowne from the first principles in which God sometimes dispenseth but neuer anie man As in this present example seeing it is against natural procreation that one woman should haue manie husbands it is conuenient also there being ordinarily as manie men as wemen in the world that euerie man likwise should be restrained to one wife for so procreation may rather be increased then if some men haue manie wiues and others by that occasion haue none at al except in some special case As after the floud when there was searsetie of people God dispensed with such men as indeede were like to make greatter procreation by pluralitie of wiues VVhich appeareth sufficiently by that Sarai perswaded her owne husband to marie an other wife and he a true seruant of God agreed therto not as a new thing but as a lawful practise of those times And Moyses here and in other places stil speaketh of it as of a custome knowne to the people for lawful If a man saith he haue tvvo vviues one beloued and the other hated and they haue children by him and the sonne of the hated be first borne he can not preferre the sonne of the beloued wherby is clere that two wiues were then lawful and the children of both legitimate and that the first borne must be preferred without respect of first or last mariage Yet this dispensation either ceased before Christs time the cause ceasing when the world was replenished or at least our Sauiour tooke it away restoring Matrimonie to the first institution of two in one flesh who pleaseth to see the Doctors that vnderstand and expound the Scriptures to this effect may read S. Augustin li. 22. c. 30. 47. con Faust Manich. li. 16. c. 25. 38. ciuit li. 1 de adulter coniugijs S. Christom ho. 56. in Gen. S. Amb. li. de Abraham c. 4. Also S. Chrisost S. Hierom. and S. Bede in 19. Mathei CHAP. XVII God renewing his promises to Abram 5. changeth his name 10. and commandeth Circuncision 15. changeth also his wiues name promiseth a sonne of her 20. Likewise that Ismael shal prosper 23. and the same day Abraham circuncised himselfe and Ismael and al the men of his house ANd after that he beganne to be nyntie and nyne yeares old our Lord appeared vnto him and said vnto him I am the God almightie walke before me and be perfect †And I wil make my couenant betwen me and thee and I wil multiplie thee exceadingly †Abram fel flat on his face †And God said to him I am and my couenant is with thee thou shalt be a father of manie nations †Neyther shal thy name be called any more Abram but thou shalt be called Abraham because a father of “ many nations I haue made thee †And I wil make thee encrease
profession of faith were auailable For other sinnes not only internal repentance was necessarie which vvas euer principally required therfore Ioseph dealt so seuerly vvith his brethren til they had hartis sorow and contrition for their sinnes but also certaine external purifications as vvashing and changing garments vvere ordained Gen. 35. Mariage though not then a Sacrament yet was religiously regarded with special care of faith and religion in the choise of persons Gen. 24. 27 v. 46. c. 28. v. 1. and of certaine degrees of consanguinitie and affinitie Adulterie was punishable by death Gen. 38. and in no wise counted lawful no not among the heathen Gen. 12. 20. 24. 26. 29. 34. 39. Pluralitie of vviues in some persons and cases lawful in the lavv of nature Gen. 16. 25. 29. as also afterwards in the lavv of Moyses not in the law of grace nor euer pluralitie of husbands Spiritual blessing a preeminence of greater persons so Melchisedech blessed Abraham Gen. 14. Isaac blessed Iacob c. 27. and Iacob his sonnes c. 49. and the sonnes of Ioseph with imposition of handes and framing the forme of a crosse 48. Other Ceremonies of oyle and wine Gen. 28. 35. sprinkling the bloud of the Paschal lambe eating the lambe standing with their loynes gyrded shooes on their feete staues in their handes and with speede Exo. 12 Musical instruments in Diuine seruice Exod. 15. Christes Baptisme prefigured by Circumcision Gen. 17. for Christians are circuÌ„cised saith S. Paul in the Circumcision of Christ buried with him in Baptisme Also by the cloude vvhich stoode betwene the Aegyptians and Israelites lightning the night on the one side tovvards Gods people dark on the other tovvards their enemies and by the redde sea vvhich saued the children of Israel and drovvned the Aegyptians Exo. 14. Al were baptised in the cloude and in the sea So the bread and vvine offered by Melchisedech the Paschal lambe and vnleauened bread prefigured the B. Sacrament and Sacrifice of Christs bodie and bloud in formes of bread and wine Iacob also prophecied of this most excellent Mysterie Gen. 49. He shal wash his stole in wine and his cloke in the bloud of the grape In like sorte Melchisedechs Priesthood was a plaine figure of Christs Priesthood who first by himself consecrated and offered his ovvne bodie and bloud and stil doth the same by his Priests handes of the new Testament Diuers other Rites were knovven and obserued by Tradition So Abraham paied Tythes to his spiritual Superior Gen. 1â— taught his children and familie to keepe the way of our Lord. and doe iudgement and iustice Gen. 18. v. 19. Isaac and Iacob kept and taught the Ordinances Preceptes and Ceremonies of their ancesters vvithout Lavves or precepts vvritten Gen. 26. Iudas commanded his second sonne to take the widovv of his brother deceased without children Gen. 38. The children of Israel abstained from eating the sinevv of the thigh in remembrance that the sinew of Iacobs thigh was shrunke Gen. 32. Freewil in men proued by that Iosephs brethren in selling him thought euil not moued nor inclined therto by God who had no part in their euil thought but turned it to good Gen. 50. by Gods threatning Pharao Exo. 8 If thou wilt not dismisse Israel VVhich were vniust if Pharao could not doe otherwise Likewise by that Pharao often changed his mind sometimes promising to dismisse the Hebrewes and againe refusing to doe it which sheweth saieth Theodoret freewil of the mind and by Gods preuention of rentations leading the Israelites not the neerest way but by the desert lest perhaps it would repent them and they would returne into Aegypt Exod. 13 Mans consent therfore is free notwithstanding Gods wil direction and commaundement And so his industry is required in his dailie affaires and then to relie on Gods prouidence otherwise only to expect Gods wil operation or protection man himself endeuoring nothing is to tempt God Therfore Abraham Gen. 12. Isaac c. 26. Iacob ca. 32. and the parents of Moyses Exo. 2 being in feare and distresse vsed al prudence to auoid imminent dangers albeit they had special reuelations of safetie and happie successe Neither doth God euer tempt anie man to sinne but proueth his seruants and maketh them knowen to the world for example of others and their owne merit Gen. 22. Iob. 1. 2. c. Onlie faith doth not iustifie nor workes without saith but both together do iustifie and are meritorious so Abraham beleued God because he is omnipotent and truth it selfe and it was reputed to him vnto iustice Gen. 15. but this faith was not sole for it had hope loue obedience and other vertues adioyned and so his beleuing was an act of iustice In like maner Abraham was iustified by workes offering Isaac his sonne vpon the Altar Gen. 22. but this worke presupposed faith that God is able to raise euen from the dead So by workes faith is consummate By hospitalitie Abraham and Lâ—t vnawares receiued Angels to harbour Gen. 18. 19. Abraham was perfect according to perfection of this life Gen. 17. most highly commended for foure more notorious actes proceding of two special vertues faith and obedience The first was his promot obedience in leauing his countrie and kindred going he knew not whither nor how farâ—â— simply and cherfully expecting Gods further direction when to goe and where to abide Gen. 12. The second was his excellent faith presently beleeuing Gods promise which by al humane reason semed vnpossible that he should haue innumerable progenie Gen. 15. The third was that he did not only most sincerly and religiously serue God but also taught his posteritie so to do as God himself testifieth of him saying I know that he wil command his children and his house after him that they kepe the way of the Lord and do iudgement and iustice Gen. 18. The fourth was that most heroical act of obedience admirable to al ages being readie to kil and sacrifice his owne most dearly beloued sonne Isaac For which God sware by himself that he would manie waies blesse him because sateth God thou hast obeyed my voice Gen. 22. He prayed for Sodom and had preuailed if tenne iust persons had benne found in that citie Gen. 18. And Lot was deliuered from thence for Abrahams sake Gen. 19. Isaac was also of most sincere mind deuout to God exercised himself in meditation or mental prayer Gen. 24. obtained by prayer his desire of issue Gen. 25. Likewise Iacob is described in the holie text a plaine or sincere and innocent man Gen. 25. v. 27. patient and constant in tribulations Gen. 29. 31. 32. 33. He lawfully purchased Esaus consent of the firstbirthright Gen 25. v. 31. He neither lied nor otherwise sinned when he answered his father that he was Esau his first begotten sonne Gen. 27. but spake truth in mystical sense agreable to
his Apostles to preach the Gospel gaue them powre to worke miracles in his name So did S. Peter and S. Iohn heale the lame Act. 3. And S. Paul auouched miracles for the signes of his Apostleship 2. Cor. 12. CHAP. V. Moyses and Aaron require of Pharao in the behalfe of God to let his people the Hebrewes goe and sacrifice in the desert VVhich he contemning 5. oppresseth them more denying them stravv and yet exacting the accustomed number of brickes 20. The people oppressed impute their miserie to Moyses and Aaron 12. But Moyses prayeth to God for them AFTER these things Moyses and Aaron went in and said to Pharao This saith the Lord God of Israel dismisse my people that they may sacrifice to me in the desert †But he answered Who is the Lord that I should heare his voice and dismisse Israel I know not the Lord and Israel I wil not dismisse †And they said The God of the Hebrewes hath called vs to goe three daies iourney into the wildernesse and to sacrifice to the Lord our God lest perhappes there chance to vs pestilence or sword †The king of Aegypt said to them Why do you Moyses and Aaron solicite the people from their workes Goe you to your burdens †And Pharao said The people of the land is much you see that the multitude is secretly increased how much more if you geue them rest from their workes †Therefore he commanded in that day the ouerseers of the workes and the exactores of the people saying †You shal no more geue straw to the people for to make brickes as before but let them selues goe and geather straw †And the taske of brickes which they did before you shal put vpon them neither shal you diminish any thing for they are idle and therfore they crie saying Let vs goe and sacrifice to our God †Let them be oppressed with workes and let them accomplish them that they hearken not to lying wordes †Therefore the ouerseers of the workes and the exactors going forth said vnto the people Thus saith Pharao I allow you no straw †goe and geather if you can find any where neither shal anie thing of your worke be diminished †And the people was dispersed through al the Land of Aegypt to geather straw †And the ouerseers of the workes were instant saying Finish your worke euerie day as before you were wont to doe when straw was geuen vnto you †And the ouerseers of the workes of the children of Israel were scourged of Pharaos exactors saying Why do you not make vp the taske of brickes as before neither yesterday nor to day †And the ouerseers of the children of Israel came and cried out to Pharao saying Why dealest thou so against thy seruantes †Straw is not geuen vs and brickes are commanded vs in like sorte behold we thy seruantes are beaten with whippes and thy people is vniustly dealt withal †Who said You are idle and therefore you say Let vs goe and sacrifice to our Lord. †Goe therfore and worke straw shal not be geuen you and you shal geue vp the accustomed number of brickes †And the ouerseers of the children of Israel saw them selues in hard case because it was said vnto them There shal not a whitte be diminished of the brickes for euerie day †And they mette Moyses and Aaron who stood ouer against them coming forth from Pharao †and they said to them Our Lord see and iudge because you haue made our sauour to stinke before Pharao and his seruantes and you haue geuen him a sword for to kil vs. †And Moyses returned to our Lord and said Lord why hast thou afflicted this people wherfore hast thou sent me †For since the time that I entered in to Pharao to speake in thy name he hath afflicted thy people and thou hast not deliuered them CHAP. VI. God reueling himselfe more to Moyses then he had done to former Patriarches 6. commandeth him to tel the children of Israel that he seeing their miseries wil deliuer them from Aegypt and geue them possession of Chanaan 14. The genealogies of Ruben Simeon and especially of Leui are recited 26. to shew the origin of Moyses and Aaron AND our Lord said to Moyses Now thou shalt see what thinges I wil doe to Pharao for by a mightie hand shal he dismisse them and in a strong hand shal he cast them out of his land †And our Lord spake to Moyses saying I am the Lord †that appeared to Abraham to Isaac and to Iacob as God almightie and “ my name ADONAI I did not shew them †And I made a couenant with them to geue them the Land of Chanaan the land of their pilgrimage wherein they were strangers †And I haue heard the groning of the children of Israel wherwith the Aegyptians haue oppressed them and I haue remembred my couenant †Therfore say to the children of Israel I the Lord who wil bring you forth out of the worke-prison of the Aegyptians wil deliuer you from seruitude and redeme you in a high arme and great iudgements †And I wil take you to me for my people and I wil be your God and you shal know that I am the Lord your God that brought you forth out of the worke-prison of the Aegyptians †and brought you into the land ouer which I lifted vp my hand to geue it to Abraham Isaac and Iacob and I wil geue it you to possesse I the Lord. †Moyses then told al to the children of Israel who did not hearken vnto him for anguish of spirit and most painful worke †And our Lord spake to Moyses saying †Goe in and speake to Pharao the king of Aegypt that he dismisse the children of Israel out of his land †And Moyses answered before our Lord Behold the children of Israel heare me not and how wil Pharao heare especially wheras I am of vncircumcised lippes †And our Lord spake to Moyses and Aaron and he gaue them commandement vnto the children of Israel vnto Pharao the king of Aegypt that they should bring forth the children of Israel out of the land of Aegypt †These are Princes of their houses by their families The sonnes of Ruben the first begotten of Israel Henoch and Phallu Hesron and Charmi. †These are the kinreds of Ruben The sonnes of Simeon Iamuel and Iamin and Ahod and Iachin and Soar and Saul the sonnes of the Chananitesse these are the progenies of Simeon †And these are the names of the sonnes of Leui by their kinreds Gerson and Caath and Merari And the yeares of the life of Leui were an hundred thirtie seuen †The sonnes of Gerson Lobni and Semi by their kinreds †The sonnes of Caath Amram and Isaar and Hebron and Oziel the yeares also of Caaths life were an hundred thirtie three †The sonnes of Merari Moholi and Musi these be the kinreds of Leui by
Gods wil and ordinance who so transposed Isaacs blessing from Esau to Iacob VVhich Isaac at length vnderstanding conformed him self therto and confirmed the same v. 33. ch 28. giuing Esau such contentment as he could of temporal blessings Ioseph is renowmed for al vertues euen from his youth to his death Gen. 37. 39. 50. Iob Was simple and right fearing God and departing from euil a iust and innocent man both before and in his tribulations not sinning with his lippes neither spake he anie foolish thing against God ch 1. yea more afflicted retained innocencie ch 2. and finally God receiued his prayer for others and restored al his losses duble ch 42. Moyses a most special selected Prophet the meekest man on the earth of singular Zeale seuerly punished sinne but withal most charitably prayed God to forgiue the people and conserue his Church God of his mere mercie electeth al those whom he wil iustifie and saue offering al sufficient grace iustly leaueth some obstinate sinners in state of damnation Gen. 25. Exo. 7. His predestination foreknowledge and promise do not exclude but include the meanes wherby his wil is done in the iust Gen. 25. 37. 45 50. Neither is Gods reprobation the cause of anie mans damnation but mans owne sinne the proper cause both of reprobation damnation For example Pharao his people enuying vainly fearing and for their religion hating and persecuting the children of Israel by oppressing them with vnsupportable laboures by commanding secretly to kil their infants and that not succeding by a new decree to drowne them Exo. 1. were mercifully after long conniuence admonished by Gods legates in his name quietly to permit his people to serue him but they wilfully contemned this gentle admonition Pharao proudly and insolently answering Who is the Lord that I should heare his voice and dismisse Israel I know not the Lord and Israel I wil not dismisse Exo. 5. So they hardned their owne hartes and more greuously afflicted the faithful God permitting the wicked to liue and prosper for a time in this world not punishing them so much as they deserued nor mollifying their hartes not illuminating their vnderstanding vnto effectual conuersion but iustly permitting them to persist in obstinacie Ex. 7. 8. 9. 10. c. Protection of Angels inuocation is proued Gen. 24. 32. 48. Patriarches names also inuocated c. 48. v. 16. Isaac was blessed prospered for Abrahams sak◠because Abraham obeyed Gods voice kept his precepts cōmandements obserued his ceremonies his lawes Gen. 26. Iosephs rodde adored by Iacob Gen. 47. Moyses commanded to put of his shooes because the place was holie Exod. 3. Swearing by creatures lawful and some times more conuenient then immediatly by God him selfe Gen. 42. Likewise Ominous speach Gen. 24. and Dreames Gen 37. 40 41 are sometimes lawfully obserued and are from God Idols alwaies vnlawful but not al Images Gen. 31. 35. Reliques to be reuerently vsed as Iosephs bodie conserued in a coffin in Aegypt Gen vlt. translated by Moyses Exo. 13. and so brought into Chanaan and layed with other Patriarches in Sichem Going bare foote to holie places an act of religious reuerence and deuotion Ex. 3. The signe of the crosse vsed by Iacob Gen 48. a figure of Christs crosse The wood cast by Moyses into the bitter water and making it sweete Exo. 15. an other figure therof Funeral obsequies were obserued by Abraham for his wife Sara Gen. 23. with mourning and weeping for her according to the qualitie of so holie a person who it is like needed not other satisfactorie workes as Saul and Ionathas and others slaine in battel for whom Dauid and his court did not only mourne and weepe but also fasted til euen He also bought a field with a duble caue where he buried her dedicating it for this peculiar vse and both himself and Isaac Iacob Rebecca and Lia were there buried Gen. 49. v. 31. Ioseph with al his brethren mourned for their father Iacob first fourtie dayes in Aegypt then carying him into Chanaan celebrated the exequies other seuen dayes Gen. 50. His particular digging of his owne graue v. 5. and both his and Iosephs special charge to be buried amongst their ancesters and the translation of al the twelue sonnes of Iacob into Sichem confirme the desire of burial in one place rather then in an other to be agreable to nature and holie Scriptures Touching the soules departed euen the most perfect went into the lower partes generally called Hel. But some were in rest others in paines according to their desertes none in heauen before Christ As S. Hierom comment in Osee 13. et Eccles 3. proueth by Iacobs vvordes Gen. 37. I wil descend vnto my sonne into hel by Iobs lamentation ch 7. et 17. that al good and bad were retained in hel saying If I shal expect hel is my house and in darknes I haue made my bed VVhich place or receptacle of such Saintes as Iacob and Iob vvas doubtles farre distant from hel of the damned for betvven Lazarus in Abrahams bosome and the glutton intorments is a great chaos or large space and yet the highest of these places is called hel In respect of Resurrection the same Iacob called his life in this vvorld a pilgrimage Gen. 47. and Iob ch 7. a warfare vpon earth professing expressly ch 19. In the last day I shal rise out of the earth And I shal be compassed againe with my skinne and in my flesh I shal see God Our B. Sauiour also proueth the Resurrection because the God of Abraham Isaac and Iacob Exo. 3. is God of them not as they are dead but as they are liuing and to returne againe to life in bodie and soule together Of general Iudgement Iob saieth ch 31. What shal I doe when God shal rise to iudge and when he shal aske what shal I answere him And Eliu ch 34. saieth The omnipotent wil render a man his worke and according to the waies of euerie one he wil reeompence them Sodom and Gomorra Gen. 19. were example saith S. Peter and S. Iude of eternal punishment in hel fire Of eternal life Iacob professed his hope Gen. 49. saying I wil expect thy saluation ô Lord. And Moyses as S. Paul testifieth denied him selfe to be the sonne of Pharaoes daughter esteming the reproch of Christ greater riches then the treasure of the Aegyptians For he looked vnto the reward Thus much touching particular pointes of Religion It resteth to see the visible knowen members of the Church with the heades and gouernors therof succeding without interruption in the same age notwithstanding some brake and departed from them and other innumerable Sectes of Infidels stil multiplied in the world To beginne therfore with Abraham before the former age was ended at which time he was 75. yeares old holie Scriptures stil speake of
take the honour to himself but he that is called of God as Aaron So Christ also did not glorifie himself that he might be made a Hiegh Priest but he that spake to him Thou art a Priest for euer according to the order of Melchisedech Aarons sonnes were also called but to lower offices dignitie and authoritie And both he and they were ordained and consecrated by a peculiar Sacrament to wit by certaine determinate external ceremonies and rites signifying grace geuen them by God for the due performing of their function For first they were taken from the common state of men wherby is designed their ordinarie vocation then purified by certaine washings and sacrifice for sinne signifying special puritie required in them afterwardes inuested with holie and precious garmentes which signified their sacred function and great dignitie excelling al temporal dominion and principalitie finally consecrated in solemne maner with holie ointment and bloud of pacifique sacrifice offered for this purpose other sacrifice of holocaust also offered in the same solemnitie 7. Reuested The hiegh Priest had seuen special ornaments in his vesture First a straict linnen vvhite garment signifying puritie of life most specially required in Priestes Secondly a girdle or Bavvdrike of twisted silke and gold embrodered worke in coloures yelow blew purple and scarlet signifying discrete moderation of his actes to the spiritual profite of al sortes of people Thirdly a Tunike or long robe downe to the foote of hyacinth or blew silke at the skirt therof like pomegranates wrought of twisted silke blew purple and scarlet and litle belles of purest yelow gold interposed one by the other rownd about of ech sorte seuentie two signifying heauenlie conuersation vpon earth also vnion and concord in faith and maners with edification by good workes Fourthly an ornament vpon his shoulders called an Ephod of gold and twisted silke embrodered of the former coloures reaching before to the girdle with two precious Onyx stones closed in gold one hauing engrauen six names of the tribes of Israel set on one shoulder the other hauing the other six names on the other shoulder for a remembrance that he must supporte and meekly beare the infirmities of the people Fiftly a breast plate called Rationale of the same precious matter the measure of a palme foure square embrodered with the same foure coloures with foure rewes of twelue precious stones and therin engrauen the names of the twelue tribes Besides which were engrauen also VRIM and THVMMIM Illuminations and Perfections or Doctrin and Veritie because the hiegh Priest must haue knowledge of the truth and sincere intention Likwise in the Ephod and Rationale were ringes hookes and chaines of purest gold to ioyne them fast together Al signifying the perpetual solicitude and care which he ought to haue in his hart to know and teach the truth that the people may truly serue God to his honour and their owne saluation Sixtly a Mitre of twisted silke with little crownes embrodered worke set on his head to signifie that he must direct al his actions to Gods glorie that sitteth aboue al. Seuenthly A plate of sacred veneration made of the finest gold with the most holie name of God engrauen set on his forhead to put him stil in remembrance to contemplate God and his workes 13. His sonnes The other Priests had three special ornaments a linnen vvhite garment a Bavvdrike and a Mitre for glorie and bewtie to signifie the qualities aboue mentioned puritie discretion and direct intention also required in them 10. Tooke oile A third thing that Moyses was bid to take besides the men and vestiments was the holie oile of vnction which he poured only vpon the hiegh Priests head not on other Priests to signifie that powre descended from him to the rest But both he and they and their holie vestiments were sprinkled with this oile and with bloud taken from the altar their right eares also were touched with the bloud of a ramme sacrificed and their right thumbes and great toes of their right handes and feete to signifie prompt obedience and right intention in offering sacrifice according to Gods ordinance and not after the maner of infidels or humane inuention nor to anie sinister intent or purpose 14. He offered the calfe Other thinges which Moyses was here commanded to take at the consecration of Priests were a calfe to be offered in sacrifice for sinne two rammes the one in holocaust the other in pacifique sacrifice for the consecration of Priests and a basket of vnleuened bread to be offered with the two rammes Al for the greater solemnitie of this Sacrament of Orders By which Aaron and his sonnes were made the lawful and ordinarie Priests of the law newly deliuered by Moyses And so Priesthood was changed from the first borne of euerie familie and established only in Aaron and his sonnes and their issue male to be in like sorte consecrated And the rest of the Leuites to assist them By this also was prefigured the Sacrament of holie Orders in the Church of Christ with an other change of Priesthood from the familie order of Aaron to Priestes of the new Testament of what familie or nation soeuer And withal an other change of the law For the Priesthood being translated it is necessarie saith S. Paul that a translation of the Lavv be also made And this Sacrament in dede geueth grace as by the other it was only signified to those that are rightly ordered As the same Apostle testifieth willing Timothie to resuscitate the grace geuen him by imposition of handes 2. Timot. 1. S Ambrose in 1. Timot. 4. S. August lib. de bono coniugals c. 24. lib 2. contra Epsti Parmen Theodoret. q. 48. in lib. Num. CHAP. IX Sacrifices for sinne 12. and of holocauste 18. and pacifiques are offered 22. and Aaron stretching forth his hand blesseth the people AND when the eight day was come Moyses called Aaron and his sonnes and the ancients of Israel and said to Aaron †Take of the heard a calfe for sinne and a ramme for an holoucast both without spot and offer them before our Lord. †And to the children of Israel thou shalt speake Takeye a bucke goate for sinne and a calfe and a lambe of a yeare old without spot for an holoucast †an oxe and a ramme for pacifiques and immolate them before our Lord offering in the sacrifice of euerie one flowre tempered with oile for to day our Lord wil appeare to you †They tooke therfore al thinges that Moyses had cōmanded before the dore of the tabernacle where when al the multitude stood †Moyses said This is the word which our Lord hath commanded doe it and his glorie wil appeare to you †And he said to Aaron Approch to the altar immolate for thy sinne offer the holocaust and pray for thy self and for the people and when thou hast
of Israel should bring it in into the tabernacle of testimonie †For the most impious Athalia and her children haue destroyed the house of God and of al thinges that had bene sanctified in the temple of our Lord they adorned the temple of Baalim †The king therfore commanded and they made a chest and set it by the gate of our Lord on the out side †And it was proclaymed in Iuda and Ierusalem that euery man should bring the price to our Lord which Moyses the seruant of God appoynted ouer al Israel in the desert †And al the princes reioysed and al the people and going in they contributed into the chest of our Lord and cast in so that it was filled †And when it was time that they should bring the chest before the king by the handes of Leuites for they saw much money the kinges Scribe went in and he whom the high priest had appoynted they powred out the money that was in the chest recaried it to his place and so did they from day to day and there was gathered infinite money †Which the king and Ioiada gaue to them that ouersaw the workes of the house of our Lord but they hired with it hewers of stones and artificers of al workes to repayre the house of our Lord smithes also of yron and brasse that that which began to fal might be vpholden †And they that wrought did industriously and the breach of the walles was closed by their handes and they raysed the house of our Lord into the old state and made it stand firmely †And when they had accomplished al the workes they brought the rest of the money before the king and Ioiada of the which were made vessels of the temple to the ministerie and for holocaustes phials also and other vessels of gold and siluer and holocaustes were offered in the house of our Lord continually al the daies of Ioiada †But Ioiada became old being ful of dayes and died when he was an hundred and thirtie yeares old †And they buried him in the citie of Dauid with the kinges because he had done good with Israel and with his house †And after that Ioiada was dead the princes of Iuda went in and adored the king who being altered by their seruiceablenesse agreed to them †And they forsooke the temple of our Lord the God of their fathers and serued groues and sculptilles and there came wrath agaynst Iuda and Ierusalem for this sinne †And he sent them prophetes that they should returne to our Lord whom protesting they would not heare †The spirit of God therfore inuested Zacharias the sonne of Ioiada the Priest he stood in the sight of the people and sayd to them Thus sayth our Lord God Why transgresse you the precept of our Lord which thing shal not profit you haue forsaken our Lord that he should forsake you †Who being gathered agaynst him they threw stones according to the kinges commandement in the court of the house of our Lord. †And Ioas the king did not remember the mercie that Ioiada his father had done with him but he killed his sonne Who when he died sayd Our Lord see and require it †And when a yeare was come about the armie of Syria came vp against him it came into Iuda Ierusalem slewe al the princes of the people and al the pray they sent to the king into Damascus †And wheras there was come a very smal number of the Syrians our Lord deliuered into their handes an infinit multitude for that they had forsaken our Lord the God of their fathers on Ioas also they exercised ignomious iudgementes †And departing they left him in great diseases and his seruantes rose agaynst him for reuenge of the bloud of the sonne of Ioiada the priest they slewe him in his bed he dyed and they buried him in the Citie of Dauid but not in the kinges sepulchres †And there conspired against him Zabad the sonne of Semmaath an Ammonitesse Iozabad the sonne of Semarith a Moabitesse †Moreouer his children and the summe of money which was gathered vnder him the repayring of the house of God are writen more diligently in the Booke of kinges and Amasias his sonne reigned for him CHAP. XXV Amasias killeth those that slew his father 5. Besides his owne people hyreth souldiars of Israel but by aduise of a Prophete dismisseth them 11. and with his owne owerthroweth the Idumeans whose idols taken in battel 13. the dismissed souldiars in the meane time spoyling his countrie he adoreth 15. Contemning admonition 17. and prouoking the king of Israel to warre 22. is taken in battel and spoyled 27. Fearing treason in Ierusalem fleeth and is slaine in Lachis FIVE and twentie yeares old was Amasias when he began to reigne and he reigned nine and twentie yeares in Ierusalem the name of his mother was Ioaden of Ierusalem †And he did good in the sight of our Lord but yet not in a perfect hart †And when he saw his kingdom strengthned he put to death the seruantes that had slayne the king his father †but their children he slew not as it is writen in the Booke of the law of Moyses where our Lord commanded saying The fathers shal not be slayne for the children nor the children for their fathers but euerie one shal die in his owne sinne †Amasias therfore gathered together Iuda and appoynted them by families and tribunes and centurions in al Iuda and Beniamin and he numbred from twentie yeares vpward and found three hundred thousand of yong men that went forth to battel and held speare and shielde †He hyred also for wages of Israel an hundred thousand strong men for an hundred talentes of siluer †But a man of God came to him and sayd O king let not the host of Israel goe forth with thee for our Lord is not with Israel and al the children of Ephraim †and if thou thinke that battels consist in the force of an armie God wil make thee to be ouercome of the enemies for it perteyneth to God both to helpe and to put to flight †And Amasias sayd to the man of God What shal become then of the hundred talentes which I haue geuen the souldiars of Israel And the man of God answered him Our Lord hath wherby he is able to geue thee much more then this †Amasias therfore seperated the host that came to him out of Ephraim that they should returne into their place but they being wrath excedingly agaynst Iuda returned into their countrie †Moreouer Amasias brought forth his people confidently and went into the Vale of salt pittes and stroke the children of Seir ten thousand †And other ten thousand men did the children of Iuda take and bring to the steepe of a certaine rocke and cast them down headlong from the toppe who burst in sunder euerie one †But
eares thou hast perfited to me Holocaust and for sinne thou didst not require †then said I Behold I come In the head of the booke it is written of me †that I should doe thy wil my God I would and thy law in the middes of my hart †I haue declared thy iustice in the great Church loe I wil not stay my lippes Lord thou hast knowen it †Thy iustice I haue not hid in my hart thy truth and thy saluation I haue spoken I haue not hid thy mercie and thy truth from the great councel †But thou ô Lord make not thy commiserations farre from me thy mercie and thy truth haue alwayes receiued me †Because euils haue compassed me which haue no number mine iniquities haue ouertaken me I was not able to see They are multiplied aboue the heares of my head and my hart hath forsaken me †It may please thee ô Lord to deliuer me Lord haue respect to helpe me Let them be confounded and ashamed together that seeke my soule to take it away Let them be turned backward and be ashamed that wil me euils Let them forth with receiue their confusion that say to me Wel wel †Let al that seeke thee reioyce and be glad vpon thee and let them that loue thy saluation say alwayes Our Lord be magnified †But I am a begger and poore Our Lord is careful of me Thou art my helper my protector my God be not slacke PSALME XL. The prophet pronounceth them happie that wil beleue in Christ coming in humilitie and pouertie 5. Christ describeth his owne poore afflicted state in this life by reason he is to satisfie for the sinnes of the world the malice of his aduersaries 10. especially of Iudas 11. and by way of prayer prophecieth his owne Resurrect on †Vnto the end a Psalme to Dauid him selfe BLESSED is the man that vnderstandeth concerning the needie and the poore in the euil day our Lord wil deliuer him †Our Lord preserue him and geue him life and make him blessed in the land and deliuer him not vnto the wil of his enemies †Our Lord helpe him vpon the bed of his sorow thou hast turned al his couche in his infirmitie †I said Lord haue haue mercie on me heale my soule because I haue sinned to thee †Mine enemies haue spoken euils to me When shal he die and his name perish †And if he came in to see he spake vayne thinges his hart hath gathered together iniquitie to him selfe He went forth and spake together †Al mine enemies whispered against me they did thinke euils to me They haue determined an vniust word against me Shal not he that sleepeth adde to ryse againe †For the man also of my peace in whom I hoped who did eate my breades hath greatly troden me vnder foote †But thou ô Lord haue mercie vpon me and raise me vp againe and I wil repay them †In this I haue knowen that thou wouldest me because mine enemie shal not reioyce ouer me †But me thou hast receiued because of innocencie and thou hast confirmed me in thy sight for euer †Blessed be our Lord the God of Israel from the beginning of the world and for euermore Be it be it PSALME XLI The feruent desire of the iust 6. much afflicted in this life 12. and assured hope of eternal ioy †Vnto the end vnderstanding to the sonnes of Core EVEN as the harte desireth after the fountaines of waters so doth my soule desire after thee ô God †My soule hath thirsted after God the strong liuing when shal I come and appeare before the face of God †My teares haue beene breades vnto me day and night whiles it is said to me dayly Where is thy God †These thinges haue I remembred and haue powred out my soule in me because I shal passe into the place of a meruelous tabernacle euen to the house of God In the yoyce of exultation and confession the sound of one feasting †Why art thou sorowful my soule and why dost thou truble me Hope in God because yet I wil confesse to him the saluation of my countenance †and my God My soule is trubled toward my selfe therfore wil I be mindful of thee from the land of Iordan and Hermoniim from the litle mountaine †Depth calleth on depth in the voice of thy flould-gates Al thy high thinges and thy waues haue passed ouer me †In the day our Lord hath commanded his mercie and in the night a song of him With me is prayer to the God of my life †I wil say to God Thou art my defender Why hast thou forgotten me and why goe I sorowful whiles mine enemie afflicteth me †Whiles my bones are broken mine enemies that truble me haue vpbrayded me Whiles they say to me day by day Where is thy God †Why art thou heauie ô my soule wh◠dost thou truble me Hope in God because yet I wil confesse to him the saluation of my countenance and my God PSALME XLII The iust inuocateth Gods sentence against the deceiptful that seeke his spiritual ouerthrow 4. acknowledgeth his helpe from almightie God the B. Trinitie in whose vision glorie consisteth †A Psalme of Dauid IVDGE me ô God discerne my cause from the nation not holie from the vniust and deceitful man deliuer me †Because thou art God my strength why hast thou repelled me and why goe I sorowful whiles the enemie afflicteth me Send forth thy light and thy truth they haue conducted me and haue brought me into thy holy hil and into thy tabernacles †And I wil goe in to the altar of God to God which maketh my youth ioyful †I'wil confesse to thee on the harpe ô God my God why art thou sorowful ô my soule and dost thou trubel me †Hope in God because yet wil I cōfesse to him the saluation of my countenance and my God PSALME XLIII The prophet describeth the first calling and difficulte state of the Iewish nation 6. their prosperitie at other times 10. Againe their afflictions in captiuitie and persecutions †Vnto the end for the sonnes of Core to vnderstanding O GOD we haue heard with our eares our fathers haue declared to vs. The worke that thou hast wrought in their dayes and in the dayes of old †Thy hand destroyed the nations and thou didst plant them thou didst afflict the peoples and expel them †For not by their owne sword did they possesse the land and their owne arme did not saue them But thy right hand
seruant that vnderstandeth is acceptable to the king he that is vnprofitable shal susteyne his anger ANNOTATIONS CHAP. XIIII 12. A vvay vvhich semeth iust If anie Iewes Turkes or Heretikes lead a moral good life in this world it semeth both to themselnes and to other rude people tha◠they are in a right way of saluation but their error in faith leadeth them to eternal damnation 30 Health of the hart As soundnes of the hart conserueth the rest of the same bodie in life so a pure intention often excuseth from mortal sinne as in errours committed of probable not of grosse nor affected ignorance But secrete enuie in the hart infecteth and putrifieth mans actions and destroyeth the workes that semed good which can no more endure strict examination in the day of iudgement then a rotten cloth can abide washing CHAP. XV. A soft answer breaketh anger and a hard word rayseth vp furie †The tongue of the wise adorneth knowlege the mouth of fooles boyleth forth follie †In euerie place the eies of our Lord behold the good and the euil †A peaceable tongue is a tree of life but that which is immoderate shal breake the spirite †A foole scorneth the discipline of his father but he that regardeth reprehensions shal become more prudent In abundant iustice there is greatest force but the cogitations of the impious shal be rooted out †The house of the iust is very much strength and in the fruites of the impious is perturbation †The lippes of the wise shal sow knowlege the hart of fooles shal be vnlike †The victimes of the impious are abominable to our Lord the vowes of the iust are acceptable †The way of the impious is abomination to our Lord he that foloweth iustice is beloued of him †The doctrine is euil of them that forsake the way of life he that hateth reprehensions shal dye †Hel and perdition are before our Lord how much more the hartes of the children of men †The pestilent man loueth not him that rebuketh him nor goeth to the wise †A glad hart cheereth the face in pensifnes of minde the spirit is cast downe †The hart of the wise seeketh doctrine and the mouth of fooles is fed with vnskilfulnes †Al the dayes of the poore are euil a secure minde is as it were a continual feast †Better is a litle with the feare of our Lord then great treasures and vnsatiable †It is better to be called to herbes with charitie then to a fatted calfe with hatred †An angrie man stirreth brawles he that is patient appeaseth those that are raised †The way of the slothsul is as an hedge of thornes the way of the iust is without offence †A wise sonne maketh the father ioyful and the foolish man despiseth his mother †Follie is ioy to a soole and the wiseman directeth his steppes †Cogitations are dissipated where there is no counsel but where manie counsellers are they are confirmed †A man reioyceth in the sentence of his mouth and a word in due time is best †The path of life aboue the lerned that he may decline from the lawest hel Our Lord wil destroy the house of the proude and wil make sure the borders of the widow †Euil cogitations are an abomination to our Lord and pure speach most beautiful shal be confirmed of him †He that pursueth auarice disturbeth his house but he that hateth giftes shal liue By mercie and faith sinnes are purged and by the feare of our Lord euerie one declineth from euil †The minde of the iust meditateth obedience the mouth of the impious redoundeth with euils †Our Lord is far from the impious and he wil heare the prayers of the iust †The light of the eies reioyceth the soule a good name fatteth the bones The eare that heareth the reprehensions of life shal abide in the middes of the wise †He that reiecteth discipline despiseth his soule but he that yeldeth to reprehensions is a possessour of the hart †The feare of our Lord the discipline of wisdom and humilitie goeth before glorie CHAP. XVI IT “ perteyneth to man to prepare the hart and to our Lord to gouerne the tongue †Al the wayes of man are open to his eies our Lord is the weigher of spirites †Reueale thy workes to our Lord and thy cogitations shal be directed †Our Lord hath wrought al thinges for himself the impious also to the euil day †Euerie arrogant man is an abomination to our Lord although hand shal be to hand he is not innocent The beginning of a good way is to doe iustice and it is more acceptable with God then to immolate hostes †By mercie and truth iniquitie is redemed and in the feare of our Lord euil is auoided †When the wayes of man shal please our Lord he wil conuert also his enemies to peace †Better is a litle with iustice then much fruite with iniquitie †The hart of man disposeth his way but it perteyneth to our Lord to direct his progresse †Diuination is in the lippes of the king his mouth shal not erre in iudgement †Weight and balance are iudgements of our Lord and his worke al the stones of the bagge †They are abominable to the king that doe impiously because the throne is established by iustice †The wil of kinges are iust lippes he that speaketh right thinges shal be beloued †The kings indignation messengers of death and the wise man wil pacifie it †In the cherfulnes of the kings countenance is life and his clemencie is as the later showre †Possesse wisdom because it is better then gold and gette prudence because it is more precious then siluer †The path of the iust auoideth euils the keper of his soule kepeth his way †Pride goeth before destruction and before ruine the spirit shal be exalted †It is better to be humbled with the meeke then to diuide spoyles with the proude †The lerned in word shal finde good thinges and he that hopeth in our Lord is blessed †He that is wise in hart shal be called prudent and he that is sweete in speach shal finde greater thinges †A fountaine of life the lerning of him that possesseth it the doctrine of fooles foolishnes †The hart of the wife shal instruct his mouth and shal adde grace to his lippes †Wel set wordes are a honie combe swetnes of the foule the health of the bones †There is a way that seemeth to a man right and the later endes therof lead to death †Thee soule of him that laboureth doth labour to himself because his mouth hath compelled him
and a time to dance †A time to disperse stones and a time to gather A time to embrace and a time to be farre from embracings †A time to gette and a time to lose A time to kepe and a time to cast away †A time to rent and a time to sow together A time to kepe silence a time to speake †A time of loue and a time of hatred A time of warre and a time of peace †What hath man more of his labour †I haue sene the affliction which God hath geuen to the children of men that they may be distracted in it †He hath made al thinges good in their time and hath deliuered the world to their disputation and that man can not finde the worke which God hath wrought from the beginning vnto the end †And I haue knowne that there was no better thing then to reioyce and to do wel in his life †For euerie man that eateth and drinketh and seeth good of his labour this is the gift of God †I haue lerned that al the workes which God hath made perseuere for euer we can not adde anie thing nor take away from those thinges which God hath made that he may be feared †That which hath bene made the same is permanent the thinges that shal be haue already bene and God restoreth that which is past †I saw vnder the sunne in the place of iudgement impietie and in the place of iustice iniquitie †And I sayde in my hart the iust and the impious God wil iudge and then shal be the time of euerie thing †I sayd in my hart of the children of men that God would proue them and shew them to be like beastes †Therfore there is one death of man and beastes and the condition of both equal as man dieth so they also dye al thinges breath alike and man hath nothing more then beast al thinges are subiect to vanitie †and al thinges passe to one place of earth they were made and into earth they returne together †Who knoweth if the spirit of the children of Adam ascend vpward and if the spirite of beastes descend downward †And I haue found that nothing is better then for a man to reioyce in his worke and that this is his portion For who shal bring him to know the thinges that shal be after him CHAP. IIII. In this would manie innocents are oppressed 4. The potent sometimes enuied contemned 15. and forsaken by their subiectes 17. especially when the superiors obey not God ITurned myself to other thinges and I saw the oppressions that are done vnder the sunne and the teares of the innocents and no comforter that they can not resist their violence being destitute of al mens helpe †And I praised rather the dead then the liuing †and happier then both haue I iudged him that is not yet borne nor hath sene the euils that are done vnder the sunne †Againe I haue contemplated al the labours of men and their industries I haue perceiued to lie open to the enuie of their neighbour and in this therfore there is vanitie and superfluous care †A foole foldeth his handes together and eateth his owne flesh saying †Better is an handful with rest then both handes ful with labour and affliction of mind †Considering I found also an other vanitie vnder the sunne †There is one and he hath not a second not a sonne not a brother and yet he ceaseth not to labour neither are his eyes satisfied with riches neither doth he recount saying For whom do I labour and defraud my soule of good thinges in this also is vanitie and very il affliction †“ It is better therfore that two be together then one for they haue profite of their societie †if one fal he shal be stayed vp of the other Woe to him that is alone because when he falleth he hath none to lift him vp †And if two sleepe together they shal warme eche other one how shal he be warmed †And if a man preuaile against one two resist him a triple coard is hardly broken †Beter is a child that is poore and wise then a king old and foolish that knoweth not to foresee for hereafter †Because out of the prison and cheynes sometime there cometh one forth to a kingdom and an other borne in his kingdom is consumed with pouertie †I saw al men aliue that walke vnder the sunne with the second yongman which shal rise vp for him †The number of the people of al that haue bene before him is infinite and they that shal be afterward shal not reioyce in him But this also is vanitie and affliction of spirite †Take heede to kepe thy foote when thou entrest into the house of God and approch thou to heare †For much better is obedience then the victimes of fooles who know not what euil they doe ANNOTATIONS CHAP. IIII. 9. It is better that tvvo be together Besides the commendation of charitie and freindshipe amongst men which is one proper sense of this place S. Ierom expoundeth it also of the necessitie of Christs dwelling in mans soule of his continual assisting grace that man alone lie not open to the deceiptes of the aduersarie The benefite of feloshippe sayth he is streightwayes shewed in the profite of societie For if the one fal as * the iust falleth often Christ raiseth vp his partner for vvoe to him vvho falling hath not Christ in him to raise him vp If one also slepe that is be dissolued by death and haue Christ vvith him being vvarmed and quickned he sooner reuiueth And if the diuel be stronger in impugning against a man the man shal stand and Christ vvil stand pro homine suo pro sodali suo for his man for his companion Not that Christs povvre alone is vveake against the diuel but that free wil is leift to man and we doing our endeuour he becometh stronger in feighting And if the Father the Sonne and the Holie Ghost come vvithal this sodalitie is not soone broken Yet that vvhich is not soone broken may sometimes be broken For this triple coard vvas in Iudas the Apostle but because after the morsel the diuel entered into him this coard was broken Thus S. Irom teacheth that neither can man without Christ resist tentations nor rise from anie sinne in this life or in the next neither vvil Christ vvithout mans consent and endeuour stay him from falling nor raise him vp being fallen CHAP. V. An exhortation to speake discretly and reuerently of God 3. to performe vowes 6. not to be trubled with imaginations nor present oppressions of the poore 9. Auarice is neuer satiate 11. riches sometimes cause sicknes ruine of the bodie 18. and obliuion of God SPEAKE not anie thing rashly neither let thy hart be swift to vtter a word before God For God is
and let vs enioy the good thinges that are and let vs quickly vse the creature as in youth †Let vs fil ourselues with precious wine and oyntments and let not the flowre of the time passe vs. †Let vs crowne ourselues with roses before they wither let there be no medow which our riote shal not passe through †Let none of vs be exempted from our rioteousnes euerie where let vs leaue signes of ioy because this is our portion and this our lot †Let vs oppresse the poore iust man and not spare the widow nor reuerence the oldmans grey head of long time †But let our strength be the law of iustice for that which is Weake is found vnprofitable †Let vs therfore circumuent the iust because he is vnprofitable to vs and he is contrarie to our workes and reprochfully obiecteth vnto vs the sinnes of the law and defameth in vs the sinnes of our discipline †He boasteth that he hath the knowlege of God and nameth himselfe the sonne of God †He is made vnto vs to the defaming of our cogitations †He is greuous vnto vs euen to behold because his life la vnlike to others and his wayes are changed †We are estemed of him as triflers and he absteyneth from our wayes as from vncleannes and he preferreth the later ends of the iust and glorieth that he hath God for his father †Let vs see therfore if his wordes be true and let vs proue what thinges shal come to him and we shal know what shal be his later ends †For if he be the true sonne of God he wil defend him wil deliuer him from the hands of the aduersaries †By contumelie and torment let vs examine him that we may know his reuerence and proue his patience †To a most shameful death let vs condemne him for there shal be respect had vnto him by his wordes †These thinges haue they thought and haue erred for their malice hath blinded them †And they haue not knowen the sacraments of God nor hoped for the reward of iustice nor estemed the honour of holie soules †For God created man incorruptible and to the image of his owne likenes he made him †But by the enuie of the diuel death entred into the world †and they folow him that are of his part CHAP. III The iust contemned by the wicked and proued by tentations are happie 10. and the wicked vnhappie 12. Chastitie shal be rewarded adulterous generations shal not prosper BVT the soules of the iust are in the hand of God and the torment of death shal not touch them †They semed in the eies of the vnwise to die and their decease was counted affliction †and that which with vs is the way is destruction but they are in peace †And though before men they suffered torments their hope is ful of immortalitie †Vexed in few thinges in many they shal be wel disposed of because God hath tempted them and hath found them worthie of him selfe †As gold in the furnace he hath proued them and as an host of holocaust he hath receiued them and in time there shal be respect of them †The iust shal shine and as sparkes in a place of reedes they shal runne abrode †They shal iudge nations haue dominion ouer peoples and their Lord shal reigne for euer †They that trust in him shal vnderstand truth and the faithful in loue shal rest in him because rest and peace is to his elect †But the impious according to the thinges which they haue thought shal haue correption which haue neglected the iust haue reuolted from our Lord. †For he that reiecteth wisdom and discipline is vnhappie and their hope is vaine and labours without fruite and their workes vnprofitable †Their wiues are sensles and their children most wicked †Cursed is their creature because happie is the barren woman and the vndefiled which hath not knowen bed in sinne she shal haue fruite in visitation of holie soules †and the eunuch that hath not wrought iniquitie with his hands nor thought most wicked things against God for the chosen gift of fayth shal be geuen to him and a most acceptable lot in the temple of God †For of good labour there is glorious fruite and the roote of wisdom which falleth not †But the children of adulterers shal be in consummation and the sede of the vnlawful bed shal be destroyed †And if certes they be of long life they shal be reputed for nothing their last oldage shal be without honour †And if they dye quickly they shal haue no hope nor speach of comfort in the day of acknowledging †For of a wicked nation the endes are cruel CHAP. IIII. Great difference betwen chaste and adulterous generations 7. Speedier death of the iust is recompensed by Gods prouidence 19. but the wicked incurre greater damnation by liuing long O How beautiful is the chaste generation with glorie for the memorie therof is immortal because it is knowen both with God and with men †When it is present they imitate it and they desire it when it hath withdrawen itself and it triumpheth crowned for euer winning the reward of vndefiled conflictes †But the multitude of the impious that hath manie children shal not be profitable and bastarde plants shal not take deepe roote nor lay sure fundation †And if in the boughes for a â—ime they shal spring being weakly set they shal be moued of the winde and by the vehemencie of the windes they shal be rooted out †For the vnperfect boughes shal be broken and their fruites shal be vnprofitable and sowre to eate and meete for nothing †For the children that be borne of wicked sleepes are witnesses of wickednes against the parents in their examination †But the iust if he be preuented with death shal be in a place of refreshing †For venerable oldage is not that of long time nor accounted by the number of yeares but the vnderstanding of a man are grey heares †and an immaculate life is old age †Pleasing God he is made beloued and liuing among sinners he was translated †“ He was taken away lest malice should change his vnderstanding or lest anie guile might deceiue his soule †For the bewitching of vanitie obscureth good thinges and the inconstancie of concupiscence peruerteth the vnderstanding that is without malice †Being consummate in short space he fulfilled much time †for his soule pleased God for this cause he hastened to bring him out of the middes of iniquiries but the peoples that are seing and not vnderstanding nor putting such thinges in their hartes †that the grace of God and mercie is toward his saintes and respect toward his elect †But the iust dead condemneth the impions aliue and youth soone ended the long life of the vniust †For they
spoken it †And he shal say in that day Loe this is our God we haue expected him and he wil saue vs this is our Lord we haue patiently wayted for him we shal reioyce and be ioyful in his saluation †Because the hand of our Lord shal rest in this mount and Moab shal be treshed vnder him as straw is broken with the wayne †And he shal stretch forth his handes vnder him as he that swimmeth stretcheth forth to swimme and he shal humble his glorie with dashing of his handes †And the munitions of thy high walles shal fal and be humbled shal be plucked downe to the grownd euen to the dust CHAP. XXVI A Canticle of thankes for changing the old Synagogue into the Church of Christ Which hath more light of true faith 12. and more patience in tribulations 19. Which in the general resurrection shal be made manifest IN THAT day shal this song be sung in the land of Iuda Sion the citie of our strength a Sauiour therin shal be put a wal and bulworke †Open ye the gates and let the iust nation enter in that keepeth truth †The old errour is gone thou wilt keepe peace peace because we haue hoped in thee †You haue hoped in our Lord in worldes euerlasting in our Lord God strong for euer †Because he wil bowe downe them that dwel on high the high citie he wil abase He wil abase it euen to the ground he wil plucke it downe euen to the dust The foote shal treade it downe the feete of the poore the steppes of the needie †The path of the iust is right the path of the iust is right to walke in †And in the path of thy iudgements ô Lord we haue patiently expected thee thy name and thy memorial are in the desire of the soule †My soule hath desired thee in the night yea and with my spirit in my hart I wil watch to thee in the morning When thou shalt doe thy iudgments in the earth the inhabitants of the world shal learne iustice †Let vs haue mercie on the impious and he wil not learne iustice in the land of the holie he hath done wicked thinges and he shal not see the glorie of our Lord. †Lord thy hand be exalted and let them not see let the enuious people see and be confounded and let fyre deuoure thine enimies †Lord thou wilt geue peace to vs for al our workes thou hast wrought to vs. †O Lord our God there haue lordes besides thee possessed vs onlie in thee let vs remember thy name †Let not the dead liue let not the giants rise againe therfore hast thou visited and destroyed them hast destroyed al their memorie †Thou hast bene fauorable to the nation ô Lord thou hast bene fauourable to the nation wast thou glorified thou hast made al the endes of the earth far of †Lord in distresse they haue sought after thee in tribulation of murmur thy doctrine was to them †As she that conceiueth when she draweth neere to be deliuered being sorowful crieth in her paines so are we become at thy presence ô Lord. †We haue conceiued and as it were traueled and brought forth the spirit saluations we haue not done in the earth therfore the inhabitants of the earth haue not fallen †Thy dead shal liue my slaine shal rise againe awake and prayse ye that dwel in the dust because the dew of the light is thy dew the land of the giants thou shalt plucke downe into ruine †Goe my people enter into thy chambers shut thy doores vpon thee be hid a litle for a moment til the indignation passe †For behold our Lord wil come out of his place to visite the iniquitie of the inhabitant of the earth against him and the earth shal reuele her bloud and shal couer her slaine no more CHAP. XXVII God comforteth the faithful promising to destroy the wicked 3. Christs coming is againe prophecied with propagation of his Gospel and conuersion of al nations IN that day our Lord wil visite with his sore and great and strong sword vpon Leuiathan the serpent the barre and vpon Leuiathan the crooked serpent and shal kil the whale that is in the sea †In that day the vineyard of pure wine shal sing to it †I the Lord that keepe it I wil sodenly drinke to it lest perhaps there be visitation agaynst it night and day I kepe it †There is no indignation in me who wil geue me to be thorne and bryer in battel to goe vpon it to set it on fyre together †Or rather shal he hold my strength shal he make peace with me shal he make peace with me †They that goe in with violence to Iacob Israel shal florish and spring and they shal fil the face of the world with seede †Hath he striken him according to his stroke that stroke him or as he killed his slaine is he killed †In measure against measure when it shal be cast of thou shalt iudge it He hath meditated in his hard spirite during the day of heate †Therfore vpon this shal the iniquitie be forgeuen to the house of Iacob and this is al the fruite that the sinne therof be taken away when he shal haue layd al the stones of the altar as stones of ashes broken the groues temples shal not stand †For the defensed citie shal be desolate the beautiful citie shal be forsaken and shal be left as a desert there shal the calfe feede and there he shal lie and shal consume the toppes therof †The haruests therof shal be destroyed in drught wemen coming and teaching it for it is not a wise people therfore shal not he that made it haue mercie on it and he that formed it shal not spare it †And it shal be in that day our Lord wil strike from the chanel of the riuer euen to the torrent of Aegypt and you shal be gathered together one and one ô children of Israel †And it shal be in that day a sound shal be made with a great trompet and they that were lost shal come from the land of the Assirians and that were cast out from the land of Aegypt and shal adore our Lord in the holie mount in Ierusalem CHAP. XXVIII Tribulations are threatned to the tenne tribes of Israel for their pride and voluptuosnes 5. God stil protecting some who serue him sincerely 7 and for contempt of Religion 16. But God wil lay a sure fundation in Sion 20. Wil punish the wicked 24. and comforth the good VVOE to the crowne of pride to the drunkards of Ephraim and to the flowre falling downe from the glorie of his exultation which were in the toppe of the most fatte valley erring by wine †Behold our Lord is valiant and strong as the violence of hayle a whirle wind breaking the
shal perish from their wise men and the vnderstanding of their prudent shal be hid †Woe vnto you that are deepe of hart to hide your counsel from our Lord whose workes are in darkenes and they say Who seeth vs and who knoweth vs †This your cogitation is peruerse as if the clay should thinke against the potter and the worke should say to the maker therof Thou madest me not or the thing formed should say to the fashioner therof Thou vnderstandest not †Shal not yet within a litle while and in a short time Libanus be turned into Charmel Charmel reputed for a forest †And in that day the deafe shal heare the wordes of the booke and out of the darkenes and mist the eies of the blinde shal see †And the meeke shal adde ioyfulnesse in our Lord and the poore men shal reioyce in the holie one of Israel †Because he hath fayled that did preuaile the scorner is consumed and they are al cut downe that watched vpon iniquitie †that made men sinne in word and supplanted him that reproued them in the gate and declined in vayne from the iust †For this cause thus sayth our Lord to the house of Iacob he that redemed Abraham Iacob shal not now be confounded neither shal now his countenance be ashamed †but when he shal see his children the workes of mine handes in the middes of him sanctifying my name and they shal sanctifie the holie one of Iacob and shal preach the God of Israel †and they that erre in spirit shal know vnderstanding and the mutteters shal learne the law CHAP. XXX The Iewes are blamed for seeking counsel and helpe of the Aegyptians 18. but if they repent they shal find releefe and spiritual riches of the soule 27. Gods iudgement wil be strict 33. and hel is most horrible VVOE vnto renegate children sayth our Lord that you would take counsel and not of me would beginne a webbe and not by my spirite that you might adde sinne vpon sinne †which walke to goe downe into Aegypt haue not asked my mouth hoping for helpe in the strength of Pharao and hauing confidence in the shadow of Aegypt †And the strength of Pharao shal be a confusion to you and the confidence of the shadow of Aegypt an ignominie †For thy princes were in Tanis and thy messengers came euen to Hanes †Al were confounded vpon the people that could not profite them they were no helpe nor to any profite but to confusion and to reproch †The burden of the beastes of the South In a land of tribulation and distresse the lionesse and the lion of them the viper the flying basiliscus carying their riches vpon the shoulders of beasts and their treasures vpon the bunch of camels to a people that can not be able to profite them †For Aegypt shal helpe in vaine and to no purpose therfore haue I cried vpon this It is pride onlie cease †Now therfore going in write to her vpon boxe and drawe it diligently in a booke and it shal be in the latter day for a testimonie for euer †For it is a people prouoking to wrath and lying children children that wil not heare the law of God †Which say to the seers See not and to them that behold Behold vs not those thinges that are right Speake vnto vs pleasant thinges see errours vnto vs. †Take from me the way turne away the path from me let the holie one of Israel cease from our face †Therfore thus sayth the holie one of Israel For that you haue reiected this word haue hoped in calumnie and tumult and haue leaned therevpon †therfore shal this iniquitie be vnto you as a breach that falleth and is found lacking in an high wal because sodenly whiles it is not hoped shal come the destruction therof †And it shal be broken smal as the potters vessel is broken with mightie breaking there shal not a shread be found of the fragments therof wherein a litle fyre may be caried from the burning or a litle water be drawen out of the pitte †Because thus sayth our Lord the God of Israel If you returne and be quiet you shal be saued in silence and in hope shal your strength be And you would not †and you haue sayd No but we wil flee to horses therfore shal you flee And we wil mount vpon swift ones therfore shal they be fwifter that shal persecute you †A thousand men at the face of the terrour of one and at the face of the terrour of fiue shal you flee til you be leaft as the mast of a shippe in the toppe of a mountaine and as a signe vpon a litle hil †Therfore our Lord expecteth that he may haue mercie on you and therfore shal he be exalted sparing you because our Lord is the God of iudgment blessed are al they that expect him †For the people of Sion shal dwel in Ierusalem weeping thou shalt not weepe pitying he wil pitie thee at the voice of thy crie as soone as he shal heare he wil answer thee †And our Lord wil geue you straite bread and short water and wil not make thy doctor to flee away from thee any more and thine eies shal see thy master †And thine eares shal heare the word of him that behinde thy backe admonisheth thee This is the way walke in it and decline ye not neither to the right hand nor to the left †And thou shalt contaminate the plates of the sculptils of thy siluer and the garment of the molten of thy gold and shalt scatter them as the vncleannes of a menstruous woman Thou shalt say to it Get thee hence †And rayne shal be geuen to thy seede wheresoeuer thou shalt sow in the land and the bread of the corne of the land shal be most plentiful and fatte The lambe in that day shal feede at large in thy possession †and thyne oxen as the asse coltes that til the ground shal eate mingled prouender as it was fanned in the floore †And there shal be vpon euerie high mountayne and vpon euerie litle hil eleuated riuers of running waters in the day of the killing of manie when the towres shal fal †And the light of the moone shal be as the light of the sunne and the light of the sunne shal be seuenfold as the light of seuen daies in the day when our Lord shal bind vp the wound of his people shal heale the stroke of their wound †Behold the name of our Lord commeth from farre his burning furie and heauie to beare his lippes are filled with indignation and his tongue as a deuouring fire †His spirite as a torrent ouerflowing euen to the middes of the necke to destroy the nations to nothing and the bridle of errour that was in the iawes of peoples †There shal be a song vnto
be built anie more because I haue spoken saith our Lord God †Thus saith our Lord God to Tyre Why shal not the ilands be moued at the sound of thy ruine the groning of thy slaine when they shal be killed in the middes of thee †And al the princes of the sea shal goe downe from their seates and take of their roabes and cast away their brodered garments be clothed with astonishment sitte on the earth and being astonied meruel at thy sudden fal †And taking vpon thee a lamentation they shal say to thee How hast thou perished that dwellest in the sea ô noble citie which hast bene strong in the sea with thine inhabitants whom al did feare †Now shal the shippes be astonied in the day of thy feare and the ilands in the sea shal be trubled for that none cometh forth out of thee †Because thus saith our Lord God When I shal make thee a desolate citie as the cities that are not inhabited and shal bring vpon thee the depth and manie waters shal couer thee †and shal plucke thee downe with those that descend into the lake to the euerlasting people and shal place thee in the lowest ground as old desolations with them that are brought downe into the lake that thou be not inhabited moreouer when I shal geue glorie in the land of the liuing †I wil bring thee to nothing and thou shalt not be being sought for thou shalt not be found anie more for euer saith our Lord God CHAP. XXVII The prophet lamenteth the ruine of Tyre 3. describing her former glories 10. and traffike in al sortes of rich marchandise with sundrie nations 26. Al which shal be ouerthrowne by the Chaldees AND the word of our Lord was made to me saying †Thou therfore ô sonne of man take vp a lamentation vpon Tyre †And thou shalt say to Tyre which dwelleth in the entrance of the sea being the traffike of peoples to manie ilands Thus saith our Lord God ô Tyre thou hast said I am of perfect beautie †and situated in the hart of the sea Thy borderers which builded thee haue accomplished thy beautie †with the firretrees of Sanit they builded thee with al the bordes of the sea they tooke the cedar from Libanus to make thee a mast †Okes of Basan they haue hewed for thine ores and thy bankes they haue made thee of the iuorie of India and litle cabbins of the ilands of Italie †Various silke of Aegypt was wouen for thy saile to be put on the mast hyacinth and purple out of the ilands of Elisa were made thy couering †The inhabitants of Sidon and the Aradians were thy rowers thy wise men ô Tyre were made thy gouernors †The ancients of Gebal and wisemen therof had mariners to the seruice of thy diuerse stuffe al the shippes of the sea and their mariners haue bene in the people of thy traffike †The Persians and Lydians and the Lybians were in thine armie thy men of warre the buckler and helmet they did hang in thee for thine ornament †The children of Arad were with thine armie vpon thy walles round about yea and the Pygmeians that were in thy towers hung vp their quiuers on thy walles round about they accomplished thy beautie †They of Carthage thy merchants for the multitude of al riches with siluer iron tinne and lead did they replenish thy marts †Greece Thubal and Mosoch they were thy merchants slaues vessels of brasse they brought to thy people †From the house of Thogorma they brought horses horsemen and mules to thy market †The children of Dedan were thy merchants manie ilands the traffike of thy hand teeth of iuorie and of Heben they exchanged for thy price †The Syrian was thy merchant for the multitude of thy workes the precious stone and purple and branched workes and fine linnen and silke and chodchod they did set forth in thy market †Iuda and the land of Israel they were thy merchants in the principal corne balme and honie and oyle and resine they did set forth in thy marts †The Damacene was thy merchant in the multitude of thy workes in the multitude of diuers riches in fatte wine in woolles of the best colour †Dan and Greece Mosel in thy marts haue set forth wrought yron stacte and calums were in thy merchandise †Dedan thy merchants in tapestrie for seates †Arabia and al the princes of Cedar they were the merchants of thy hand with lambes and rammes and kiddes thy merchants came to thee †The sellers of Saba Reema they were thy merchants with principal spices and precious stone and gold which they did set forth in thy market †Haran and Chene and Eden thy merchants Saba Assur and Chelmad thy sellers †They were thy merchants in diuers manner with folded peeces of hyacinth and of embrodered clothes and of precious riches which were wrapped vp and bound with cordes cedars also they had in thy merchandise †The shippes of the sea thy chief in thy merchandise and thou wast replenished and glorified excedingly in the hart of the sea †In manie waters haue thy rowers brought thee the southwinde hath broken thee in the hart of the sea †Thy riches and thy treasures and thy manifold furniture thy mariners and thy gouerners which hold thy stuffe and were chiefe ouer thy people thy men of warre also that were in thee with al thy multitude that is in the middes of thee shal fal in the hart of the sea in the day of thy ruine †At the sound of the crie of thy gouernours shal the nauies be trubled †And al they that held ore shal goe downe out of their shippes the mariners and al the gouernours of the sea shal stand on the land †and they shal bewaile vpon thee with a loude voice and shal crie bitterly and they shal cast dust vpon their heades and shal be sprinkled with ashes †And they shal shaue baldnes vpon thee and shal be girded with heareclothes and they shal weepe for thee in bitternes of soule with most bitter weeping †And they shal take vp a mournful song vpon thee and shal lament thee What citie is as Tyre which is become silēt in the middes of the sea †Which in the going forth of thy merchandise from the sea didst fil manie peoples in the multitude of thy riches and of thy peoples hast inriched the kinges of the earth †Now thou art destroyed by the sea thy riches are in the bottome of the waters and al the multitude that was in the middes of thee are fallen †Al the inhabitants of the ilands are astonied vpon thee and al the kinges of the same being striken with tempest haue changed their lookes †The merchants of peoples haue hissed vpon thee thou art brought to nothing and thou shalt not be euen for euer CHAP. XXVIII For most
commanded not alwaeys Leuit 17. Act. 15 li 32. â— 13. Noe sinned not in drunkennes S. Chrisost ho. 29. S. Theod. q. 65. S. Amb. 6. 30. de Noe Arca. Li. 72. 6. 24. cont Faust Noe a figure of Christ Sem and Iaphet a figure of the Church C ham of Insidels VVhy Chanaan is cursed rather then Cham. q. 57. lâ— Geu ho. 29. Sinnes punished in the posteritie Li. 26. Moral c. 18. The effect of blessing and cursing Act. 13. Rom. 11. Ep hes 2. Tradit Hebra Li. 16. ciuit c. 2. Li 12 c. 24. cont Eaust Li 4. c. 38. in Gen. Iapheths blessing Literal Mystical How Heretikes serue Catholiques :: That is in his sight who can not be deceiued :: Hence S. Augustin geathereth that the people of Israel were called Hebrewes of this Heber l. 16. c. 3. ciuit :: Heber hauing a sonne borne when the tongues were diuided called him Phaleg which signifieth diuision S. Aug. li. 16. c. 11. ciuit Nemrod king of Babylon a suâ—tle cruel giant Li. 1. c. 4. Antiqiâ— l. Antiq. Chalda â—i 1. c. 2. in Osee li. 16 c. 3. 4. 17. ciuit Berosus Annian li. 4. c. 5. Eusebius in chron aliâ— An Arch-heretike Assur sonne â—f Sem or 〈◊〉 king of Assirians li. 1. Antiq c. 4. Li. 16. c. 3. ciuit Euseb in chron Iud. 19. Num. 25. 4. Reg. 1. 3. Reg. 〈◊〉 First false goddes The common opinion o 〈…〉 tongnes is not clere in Scripture Yet this number of nations and tongues may be probably geathered in this and other places of Genesis S. Aug. 16. c. 3. ciuit The Hebrews chiefe of these nations Gen. 24. 19. 17. 25 6. 25 23. The fourth part of this booke Of the diuision of toÌ„gues and nations :: He that spea keth so confusedly that he is not vnderstood is said to bable :: Moyses here sheweth the succession of Patriarches from Sem to Abraham as he did before from Adam to Noe. S. Aug. li. 16. c. 10. ci :: Vr a citie or territorie of Chaldea 70. Interpret and Iosephus li. 1. Antiq. Abram was commanded to goe forth of Chaldea as appeareth Act. 7. v. 4. Though this iourney is here ascribed to Thare as the principal person Pride is cause offchisme and heresie False pretences deceiue the simple S. Chris ho. 30. in Gen. Cassian â—ollat 4. c. 12. Heretikes prosper for a time but are confounded in the end Ministrie of Angels Li de tâ—fus ling. ho. 11. in Numer li. 16. c. 6 ciuit li. 2. Moral in c 1. lob God turneth the offence of men to good Two miracles In priuation of one tongue and geuing a new Diuision among euil men is profitable Li. 34. Moral in c. 41. Iob. ho. 11. in Gen. l. 16. c. 11 li. 18. c. 39. ci S. Aug. li. 6. c. 4. ciuit The member offending is punished Heber and his familie coÌ„sented not to the building of Babel Ho. 30. in Gen. S. Greg. ho 30 in â—â—an Gift of toÌ„gues most profitable to the Church Scriptures hard 1. Par. 1. Iuc 3. v. 36. Li. 16. c. 10. ciuit Some think Moyses omitted Cainan for a mysterie Mat. 1. Refutation Others coniecture Cainan should not be in the text of the 70. Quest Hebra Editio quedam vaticana But neuer anie Catholique nor heretike before Beza put Cainan out of S. Lukes Gospel Prefat coÌ„ment in Acta Apost A memorable sentence of S. Beda Beza sacrilegiously proud The heretical English Editions differ in this point 1552 1577. Noe and Sem liued in Abrahams time Articles of Religion professed in the second age Gen. 8. One God External Sacrifice Priesthood Altares Christ Crosse The B. Trinitie Redemer Gen. 9. Heb. 11. Gen. 9. Gods blessing operatiue Fathers blessing cursing â— 9. v. 25. â— 9. v. 4. â— 9. v. 20 Abstinence from bloud Cleane and vncleane â— 10 10. â— 11. 2. Pet. 2. Penance preached and inflicted â— 9. 5. â— 11. Ministerie of Angels Resurection Iudgement Eternal ioy and paine Church visible Good and bad in the Church Cap. 8. 9. c. 10 21. Ho. 3â— in Gen. li. 16. c 11. li. 18. c. 39. ciuit Alwaies some good L. 5. c. 35. Moral in 3. Iob. Nemrod an Arch-heretike Ioseph li. 1. c. 4. Antiq. His proud heresie The first Sect of Infidels was Barbarisme before the floud The second Scythisme Li. de heresibus Crueltie Vntruthes are vnconstant The third Sect was Grecisme Idolatrie Satur dâ—â—rum Dinastae were those that raigned in Aegipt by force and policie after were great goddes and litle goddes Idolatrie and Heresie are coÌ„futed by that they beginne disorderly and are at dissention in their imagined Religions Luthers progenies differ as much in opinions of Religion as Painimes do in their false goddes in c. 11. Oâ—ee Sectes in England diuers from Luther and eech one from the rest Proud and coÌ„tentious spirites are hardly perswaded to the truth Vnlerned Catholiques beleue the same saith in al points with the lerned li. 16. c. 10. ciuit The succession of Patriarches from Noe to Abraham Abraham a principal Patriarch The beginning of the third age The fifth part of this booke Of Abrahams leauing his couÌ„trie Gods blessing of his seede commandment of Circumcision Act. 7. :: In Christ borne of Abrahames seede al nations are blessed Gal. 3. Heb. 11. :: Abram dedicated Altars to God especially in those places where he receiued promises or benefites S. Chrisost ho. 31. in Gen. :: God by corporal affliction hindered Pharao and his men from doing violence to Sarai S. Chrisost ho. 32. in Gen. Gen. 13. Men are bond to do their lawful endeuoures and to commit the test to God li. 16. â— 19. ciuit q. 16. in Gen. :: Foure sortes of bretheren inholie writte geâ—man brothers as Iacob and Esau of kinred as Abraham and Lot of the same nation as the Iewes and Samaritanes in Religion as al Catholiques :: Not the children of the flesh but the children of promisse are the seede Rom. 9. and are innumerable Apoc. â— â— 9. :: Abraham enriched by God would take no more of man but his soldiars sustenance The proper hire of spiritual work men S. Chrisost in Gen. Tomo 3. prope initium Old heresieâ— concerning Melchisedech A probable opinion that Sem and Melchisedech was al one Ep. ad Euag. More probable that Melchisedech was a Chananite Heb. 7. v. 6. Proued by S. Pauls wordes Psal 109 Heb. 7. Christ is a Priest according to the order of Melchisedech VVhy the Protestants haue ministers and no Priests The state of the controuersie v. 24. S. Chris ho. 36. in Gen. Melchisedech offered sacrifice in bread and wine The latin text iustified by other places yea by Protestants translations The Hebrew text sheweth that Melchisedec did the office of a Priest in bread and wine The proper office of a Priest is to offer Sacrifice Guiliel vvhitak contra Gregor Martin Christ stil exerciceth the office of Priesthood according to the order of Melchisedech by
esteme that which their elders teach :: though the same doth not seme reasonable in their owne opinion Mat 5. v. 28. :: It is not lawful to reueale that which we iustly promise to conceale Leuit 19. Deu. 1 16 Prou. 24. Iacob â— :: There is lesse danger in conuersing familiarly with a wicked man then with a freindlie woman In which conuersarion much prudence is required as is before admonished chap. â— :: The excellencie of God which can not be sene with mortal eye Exo. 33. is proposed to our meditation in his workes The like in Iob. 38. 39. 40. 41. and in manie places of holie Scripture :: Of al sensles creatures yea of sensible also that haue not reason the sunne is most excellent Of which al corporal â—reatures receiue their light by whose influence al generation of creatures procedeth wherof is this Maxime in Philosophie that the sunne and man begette a man And Aristotel calleth the sunne the father of men and of goddes li. 2. de anima But the faithful know it is a creature inferior to man in respect of his reasonable soule and in them both in al other creatures acknowlege superexcellent infinite Maiestic in God VVhich also appeareth euen in the least creatures whose natural substances qualities with other accidents the more anie man considereth the more he shal admire God the onlie Creator of al. The 2. part Examples and praises of holie men with praise thankes to God :: Vertuous men are rightly called Lordes and Princes so the children of Heth sayde to Abraham My Lord theâ—â— art a prince of God among vâ— Gen. 23. :: Enoch shal preach penance in the time of Antichrist Gen 5. Gen. 6. :: Noe was perfect Gen. 9. Gen. 12. :: Abraham father of al the beleuers in Christ Gen. 22. Heb. 11. :: Isaac and Iacob were blessed in Abraham Exo. 3. Num. 12. :: Moyses saw Gods workes more clerely then other Prophets yet saw not his substances as is noted Exo. 33. :: Aarons priesthood continued so long as Moyses law that was til Christ And now the priesthood according to the order of Melchisedech continueth to the end of the world Exo. 28. Leuit. 8. Num. 16. :: The tribe of Leui had not a portion of inheritance separate from the iest but had tithes first fruites and oblations for their temporal prouision Num. 25. :: King Dauid gaue special assistance to the Priestes and greatly aduanced Gods seruice 1. Paral 23. â—â—â— :: Iosue succeded in the temporal gouernment for the spiritual perteyned to the successors of Aaron Num. 27. Iosu 10. Only Iosue and Caleb remained of those which came out of Aegypt al the rest dyed in the desert and their children entered into Chanaan Num. 14â— Iosu 14. :: Though some of the Iudges were sometimes great sinners yet they were finally iust for their good actes much renowmed 1. Reg 17 :: Samuel annointed Saul and Dauid kinges 1. Reg 7. â— Reg. 12 :: If Samuel himself had not appeared but some other spitite it could not haue bene noted in his praises See 1. Reg. 28. 1 Reg. 28 2. Reg 11 1. Reg. 17 Ibidem 1. Reg 18 :: Amongst al the renoumed actes of Dauid his pure and sincere hart most pleased God 1. Par. 25 2. Reg 12 :: For Dauids sake God gaue wisdom to Salomon and peace in his kingdom 3. Reg. 3. :: By Apostrophe the auctor turneth his speach to Salomon 3. Reg 4. 3. Reg. 10 :: Salomons sinnes were punished but Gods mercie continued in conseruing his posteritie Psal 88. 3 Reg. 11 Psal 88. v. 34. 3 Reg. 1â— 3. Reg 17 :: Elias procured fire from heauen to burne his sacrifice 3. Reg. 18 and â—wâ—e more to burne an hundred men which persecuted him 4. Reg. 1. 3. Reg. 19 4. Reg. 2. :: The miracle wrought by his dead bodie shewed that he was an holie prophet 4. Reg. 13. See the miracles of Elias and Eliseus To. 1. pag. 940. 4 Reg 13 4. Reg. 20 4. Reg. 18 :: Prayer preuailed when forces were not sufficient Sec 4. Reg. 19. 4 Reg. 19 Isa 37. 4. Reg 2â— Isa 38. Not only this booke but also other holie scriptures witnes that Elias shal returne and preach before the end of the world S. Chrysostom Aretas and other Doctors testifie the same See Annot. Gen. 5. Mal. 4. Mat. 17. In 2. Thes 2. Apoc. 11. 4. Reg. 22 2. Par 34 4. Reg. 23 :: Manie other kinges of Iuda refrained alwayes from committing idolatrie but these three destroyed al places of idolatrie in their kingdom which the others did not 4. Reg. 25 Iere. 1. Ezech. 1. Agge 2. 1. Esd 3. 3. Esd 5. Zach. 3. 2. Esd 2. Gen. 5. Gen. 39. 40. c. :: See the Annotation ch 38 v. 10. :: Ioseph prophecying that the people should depart from Aegypt willed them to carie his bones with them Gen. 50. So by carying his bones they professed that he had truly prophecied :: This Simon called Iustus and Priscus was high priest when this booke was written in the time of Ptolomie the first king of Aegypt a very holie man and dead before it was translated into Greke about the time of Ptolomie the third called Euergetes nere 300. yeares before Christ Iosephus li. 12. Antiqui * Libationâ— Three nations the Idumeans Philistijmes and Samaritanes did most persecute the Isralites the Samaritanes were not one pure nation but mixt of Assirians and Iewes and so here called no nation Num. 6. v. 23. :: They are also called a foolish people because they knowing true religion mixed idolatrie therwith according to diuers sectes as appeareth 4. Reg. 17. v. 29. :: VVhere we are not able to render recompence to benefactors especially to God we are the more bond to acknowlege his manie great benefites altogether vndeserued by vs. :: VVhen senses are most ripe and the soule most free from great sinnes is the aptest time to serue God to get al vertues and true knowlege Eccle. 12. :: In stead of riches labour to get wisdom for it is much better then al gold siluer :: Merite is in this life and reward in the next Gods special benefite of sending Prophetes to the people The function of Prophetes to exhorte to repentance with hope of Gods mercie by Christ Foure greatter Prophetes and welue lesseâ— were auctors of the prophetical bookes folowing Baruchs booke being inserted in Ieremies Prophecies are called visions for their certaintie Light of prophecie is next to the light of glorie and more clere then the light of faith Prophecies are hard to be vnderstood for diuers causes 2. Pet. 1 Suddaine transition from one thing to an other S. Ierom. iâ—c 2. 3 Nahum That which is spoken of certaine persons is ment of others S. Chrys â—o 8. iâ—â—â—ath 2. S. Aug. dâ—catech â—â—â—ibus c. 3. Prophecies are often vttered in figuratiue speaches Some consist in thinges done others are mixt with histories and temporal thinges with
for an assay only and â—aist of euerlasting life which is more expresly promised in the Gospel of Christ as S. Hierom teacheth Epist ad Daâ—danum CHAP. II. A child of the Hebrewes and Tribe of Leui being exposed to the water 5. is taken from thence by Pharaos daughter 8. who committeth him to be nursed vnwitting to his owne mother adopteth him and calleth him Moyses II. He afterwardes visiting his brethreâ— killeth an Aegyptian 15. flieth into Madâ—an 21. marrieth a wise and hath two sonnes AFTER thâ—se thinges there came forth a man of the house of Leui and he tooke a wife of his owne stocke †Who conceaued and â—are a sonne and seing him a goodlie one â—id him three monethes †And “ when now she could not conceale him she tooke a basket made of bâ—â—â—ishes and dawbed it with * bitume and pitch and put wiâ—h in it the litâ—e infant and laid him in a sedgie place by the riuers brinke †his sister standing a farre of and considering the euent of the thing †And behold the daughter of Pharao came downe to â—he was 〈◊〉 in the riuer and her maides walked by the riuers brinke Who when she saw the basket in the sedgesâ— she sent one of her handmaides and when it was brought †opening it and seeing within it an infant crying hauing pitty on it said This is one of the infantes of the Hebrewes †To whom the childes sister said Wilt thou that I goe caâ—â—ro thee an Hebrew woman that may nurse the litle infant †She answered Goe The maid went and called her mother †To whom Pharaos daughter speaking Take quoth 〈◊〉 this child and nuâ—â—â— him for me I wil geue thee thy hyre The woman tooke and nursed the child and when he was growen deliuered him to Pharaos daughter †Whom she adopted into the place of a sonne and called him Moyses saying Because from the water I did take him †In those dayes after that Moyses was growen he went forth to his brethren and he saw their affliction and a man that was an Aegyptian striking one of the Hebrewes his brethren †And when he had looked about hither thither and saw no man present he stroke the Aegyptian and hid him in the sand †And going forth an other day he saw two Hebrewes brawling and he said to him that did the wrong Why strikest thou thy neighbour †Who answered Who hath appointed thee prince iudge ouer vs Wilt thou kil me as yesterday thou didest the Aegyptian Moyses feared and said How is this thing come abroad †And Pharao heard of this talke and sought to kil Moyses who fleeing from his sight abode in the Land of Madian and sate beside a wel †And the priest of Madian had seuen daughters which were come to draw water and when the troughes were filled they desired to water their fathers flockes †The shepeheardes came vpon them and droue them away and Moyses arose and defending the maides watered their sheepe †Who being returned to Raguel their father he said to them Why are you come sooner then you were woont †They answered A certaine man an Aegyptian deliuered vs from the hand of the shepheardes moreouer also he drew water with vs and gaue the sheepe to drinke †But he said Where is he Why haue you let the man goe cal him that he may eate bread †Therfore Moyses sware that he would dwel with him And he tooke Sephora his daughter to wife †who bare him a sonne whom he called Gersam saying I haue bene a stranger in a forren countrey And she bare an other whom he called Eliezer saying for the God of my father my helper hath deliuered me out of the hand of Pharao †But after much time the king of Aegypt died and the children of Israel groning cried out because of the workes and their crie ascended vnto God from the workes †And he heard their groning remembred the couenant which he made with Abraham Isaac and Iacob †And our Lord looked vpon the children of Israel and knew them ANNOTATIONS CHAP. II. 3. VVhâ—n she could not conceal him These godlie and prudent parents considering that when the Aegyptians should perceiue such an infant to be borne and not drowned according to the Kings Edict they would destroy both the child and whole familie to auoid the greater danger chose the lesse To bring him to the water side not omitting their owne industrie as wel by closing him in a basket that would draw no water as by setting his sister to watch what became of him that if better successe happened not the first day the mother might at euening geue him suck and minister other necessaries and so expect an other day or manie dayes Gods prouidence til his diuine pleasure should more appeare Iosephus writeth that Amram Moyses father being solicitous when his wife was great how to saue the infant if it were a man child God reueled to him that she had conceiued a sonne who should not only be saued from Pharaos furie but also be the deliuerer of the whole Hebrew nation from thraldome and seruitude of the Aegyptians VVherupon they assuredly trusted that God would protect and prosper him yet so if they did their owne endeuour which S. Augustin teacheth to be alwayes necessarie 12. He stroke the Aegyptian Moyses not of carnal loue towards his brethren nor of priuate passion but by diuine inspiration killed the Aegyptian as S. Augustin proueth li. qq in Exod. q. 2. by the testimonie of S. Steuen saying Moyses thought his brethren had vnderstood that God by his hand vvould saue them VVherby appeareth that Moyses himselfe knew it was Gods pleasure he should kil that Aegyptian inuading an Hebrew Yet others may not imitate such particular examples Catech. Rom. p. 3. c. 6. q. 5. CHAP. III. God appeareth to Moyses in a bush burning but not consuming 7. designeth him the Gouernour of the children of Israel 10. with commission to tel them that they shal be deliuered from Aegypt 21. and shal spoile the Aegyptians AND Moyses fed the sheepe of Iethro his father in law the priest of Madian and hauing driuen the flock to the inner partes of the desert he came to the mountaine of God Horeb. †And our Lord appeared to him in a flame of fire out of the middes of a bush and he saw that the bush was on fire and was not burnt †Moyses therfore said I wil goe and see this great vision why the bush is not burnt †And our Lord seeing that he went forward to see he called him out of the middes of the bush and said Moyses Moyses Who answered Here I am †But he said Approch not hither loose of thy shoe from thy feet for the place wherin thou standest is holie ground †And he said I am the God of thy father the God of Abraham the God of
Isaac and the God of Iacob Moyses hid his face for he durst nor looke against God †To whom our Lord said I haue sene the affliction of my people in Aegypt and I haue heard their crye because of their rigour that ouersee the workes †and knowing their sorow I am descended to deliuer them out of the handes of the Aegyptians and to bring them out of that land into a land good and large into a land that floweth with milke and honie to the places of the Chananeite and Hetheite and Amorrheite and Pherezeite and Heueite and Iebuseite †Therfore the crye of the children of Israel is come vnto me and I haue sene their affliction wherwith they are oppressed by the Aegyptians †But come and I wil send thee to Pharao that thou mayest being forth my people the children of Israel out of Aegypt †And moyses said to God Who am I that I shal â—oe to Pharao and bring forth the children of Israel out of Aegypt †Who said to him I wil be with thee and this thou shalt haue for a signe that I haue sent thee When thou shalt haue brought my people out of Aegypt thou shalt sacrifice to God vpon this mountaine †Moyses said to God Loe I shal goe to the children of Israel and say to them The God of your fathers hath sent me to you If they shal say to me What is his name What shal I say to them †God said to Moyses I AM WHICH AM. He said Thus shalt thou say to the children of Israel HE WHICH IS hath sent me to you †And God said againe to Moyses These thinges shalt thou say to the children of Israel The Lord God of your fathers the God of Abraham the God of Isaac and the God of Iacob hath sent me to you this is my name for euer and this is my memorial into generation and to generation †Goe and geather together the ancients of Israel and thou shalt say to them The Lord God of your fathers hath appeared to me the God of Abraham the God of Isaac and the God of Iacob saying Visiting I haue visited you and I haue sene al thinges that haue chanced to you in Aegypt †and I haue said the word to bring you forth out of the affliction of Aegypt into the land of the Chananeite and Hetheite and Amorrheite and Pherezeite and Heueite and Iebuseite to a Land that floweth with milke honie †And they shal heare thy voice and thou shalt enter in thou and the ancientes of Israel to the king of Aegypt and thou shalt say to him The Lord God of the Hebrewes hath called vs We wil goe three dayes iourney into the wildernes to sacrifice vnto the Lord our God †But I know that the king of Aegypt wil not dismisse you to goe but by mightie hand †For I wil stretch forth my hand and wil strike Aegypt in al my marueils which I wil doe in the middes of them after these he wil dismisse you †And I wil geue grace to this people in the sight of the Aegyptians and when you shal goe forth you shal not depart emptie †but ech woman shal aske of her neighbour and of her that is in house with her vessels of siluer and of gold and rayment and you shal lay it vpon your sonnes and daughters and shal spoyle Aegypt ANNOTATIONS CHAP. III. 1. Our Lord appeared S Steuen reciting this vision saieth an Angel appeared to Moyses and so it is in the Hebrew text in the Chaldee Paraphrasis and in the Septuagiâ—t Interpreters Neither is the latin Edition reading Lord contrarie to the other which reade Angel no more then one place of holie Scripture is contrarie to an other in the same language but very consonant in sense sometimes attributing the same apparitions and other workes to God as the author and principal Agent and sometimes to Angels the next and immediate ministers of God For so not only S. Steuen in the place alleaged but also S. Paul saith plainly Gal. 3. that the Lavv vvas deliuered by Angels And in his Epistle to the Hebrewes proueth the excellencie of Christs Law aboue the old law by the difference of the persons by whom both were geuen affirming that the former vvas sâ—â—â—en by Angels the other declared by our Lord Iesus Christ VVherof S. Cyril of Alexandria discourseth largely li. 8. c. 2. Thesau shewing that in deede Angels deliuered the law yet not by their owne authoritie but as seruants and legates of God And before him S. Dionyse of Ariopagite li. coelest Hietar c. 4. taught the very same the lavv sayeth he as holie vvrittes testifie vvas geuen to vs by Angels yea al apparitions made to the ancient fathers before the law and after it were made by Angels A litle after obiecting to himselfe that diuine Scriptures also testifie that the law was geuen and granted to Moyses by God to teach vs that in deede it hath the forme of sacred and diuine law answereth eam Angelorum ad nos opera peruenisse that it came to vs from God by the meanes of Angels In like maner S. Iustinus Martyr inexplic qq necess q. 142. saieth al those Angels which haue appeared in Gods place or haue spoken with men haue also benne called by the name of God as he that spoke with Iob and with Moyses S. Augustin after a large discourse of this matter in his second third and fourth bookes de Trinitate hath these wordes li. 4. c. vlti If it be demanded of me how either the voices or sensible formes and shewes were made before the incarnation of the vvord of God which prefigured the same I answer that God wrought them by Angels which also I suppose I haue sufficiently shewed by testimonies of holie Scriptures Likwise S. Gregorie Prefat in Iob. c. 2 saith plainly that an Angel appeared to Moyses in the firie bush yet is called God because he was the legate of God and therfore spoke as if God himselfe had spoke in diuine Person explicating the same by two examples Dauid saied My people attend my lavv yet neither the people nor law was Dauids but Gods And the reader dayly amiddes the people proclameth I am the God of Abraham the God of Isaac and the God of Iacob Neither doth he truly say that he is God nor by that he sayeth doth he goe from the rule of truth He also confiâ—meth the same doctrin li. 28. Moral ca. 5. And further teacheth that Angels protect men and prouinces and execute Gods wil in this infeâ—ior world And so do the other Doctors of the Church S. Gregorie Nazianzen orat ad 150. Epistop orat 2. de Theologia in sine vtriusque S. Basil li. 3. cont Funom S Athanasius ser 4. cont Arian longius a princ Epist de senten Dioniâ—ij Alexan. in sine S. Ambrose ser 1. in Psal 118. S. Chrysost ho. 6. and S.